Say Something Theological: The Student Journal of Theological Studies Volume 1 Issue 1 Article 5 5-5-2017 A Proposal for Authenticity: Planting Human Roots in a Culture of God Dierdre Haney Loyola Marymount University Follow this and additional works at: https://digitalcommons.lmu.edu/saysomethingtheological Part of the Catholic Studies Commons, Christianity Commons, Ethics in Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Haney, Dierdre (2017) "A Proposal for Authenticity: Planting Human Roots in a Culture of God," Say Something Theological: The Student Journal of Theological Studies: Vol. 1 : Iss. 1 , Article 5. Available at: https://digitalcommons.lmu.edu/saysomethingtheological/vol1/iss1/5 This Article is brought to you for free and open access by the Theological Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Say Something Theological: The Student Journal of Theological Studies by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. Say Something Theological: The Student Journal of LMU Theological Studies Distance, Sergio Gomez, 20101 A Proposal for Authenticity: Planting Human Roots in a Culture of God Deirdre Leigh Haney 1 Image courtesy of the artist. http://www.virtualartist.com “A Proposal for Authenticity,” Haney | 10 Introduction In the Echo Caves, South Africa, the deepest tree root ever recorded reached a depth of 400 feet. These record-breaking roots belonged to a wild fig tree.2 Not only does the fig tree have depth within the earth, but the presence of the fig tree is also rooted throughout Scripture and the Christian religion. One of the most recognizable stories of the fig tree in Scripture is depicted in Mark 11:12-25 where Mark presents us with the story of Jesus cursing a fig tree. The structure of the account is interesting, since it is interrupted by Jesus' clearing of the Temple. Having entered Jerusalem, Jesus is enraged by what has become of the Temple's courts. He drives out those who are there to sell and consume, and accuses them of making a sacred place into a "den of robbers" (Mark 11:17). Upon the return to the fig tree, the disciples realize the tree has "withered” from 3 the roots due to Jesus' curse (Mark 11:21). David Guzick, in his biblical commentary of Mark 11, explores the symbolism behind the cursing of the fig tree and clearing of the Temple. Guzick proposes that this story functions as, "the only destructive miracle” in the New Testament and is a result of the fig's deceptive advertising.2 Aware of the multiple interpretations possible with powerful symbols, I would like to add another, perhaps Jesus cursed this fig tree down to its roots in order to teach a lesson about humanity’s roots. This paper will contemplate the roots of humanity as designed by God and decipher how our roots, as children of God, can become prevalent in contemplation, discernment, and actions today. Through the works of the Jesuits Pierre Teilhard de Chardin and Pope Francis, this paper will first highlight humanity’s unique design and argue for the importance of contemplation in contemporary culture. Next, the lessons of Christ as deciphered in the cursing of the fig tree along with Walter Brueggeman’s discussion of a “royal consciousness” will help highlight the appropriate actions and discernment in order to strengthen, manifest, and behold the beauty of our human authenticity. Design Pierre Teilhard de Chardin (1881-1955), a Jesuit priest and philosopher, writes about humanity and the cosmos in the Phenomenon of Man. In the book, Teilhard introduces his readers to the awakening of human nature as an awakening of the senses. These senses include spatial immensity, depth, number, proportion, quality, movement, and the organic.4 It is important to unveil the thoughts of Teilhard when discussing humanity’s roots, since one cannot talk about a contemporary crisis in human authenticity without the basis of an understanding about what human authenticity means. For Teilhard, the awakening of the person 2 United Nations Environment Program. Interesting Tree Facts. Dec 10, 2016. 3 David Guzik, “David Guzik Commentary on the Bible.” Study Light, 2001-16. Web, 3A. 4 Teilhard de Chardin focuses on the ability for the reader to see, a coherent perspective of what the world is in the present moment and where the human person fits into it. Pierre Teilhard de Chardin, The Phenomenon of Man (New York: Harper & Brothers, 1959), 33. Say Something Theological: The Student Journal of LMU Theological Studies, Vol 1, issue 1, May 2017. Loyola Marymount University, Los Angeles. “A Proposal for Authenticity,” Haney | 11 and thus the senses are a self-realization of not just who humanity is, but of humanity’s identity in the physical world. The spatial immensity man or woman awakes to is that of understating the vastness of the world. Depth constitutes the understanding of the distance in time and events that can be apprehended as a layer in humanity’s becoming. The sense of number allows one to gain insight into the interconnectivity and fragility of effective change, and proportion allows one to differentiate and have the ability to deal with the multiplicity around them. Quality is inherently interesting for it gives one insight into perfection and novelty. Finally, the organic helps one relish in the physical links and unity of the world humanity exists in. For Teilhard, his mission is presenting the human person as “a whole which unfolds.”5 The idea of humanity with the universe as whole, but also vastly different, is important when discussing humanity’s roots in God. When man or woman can understand humanity’s roots as intertwined with the roots of the physical world, as well as the fragility of this relationship, 6 humanity’s purpose becomes clearer. Contemplation As the Hebrew Scriptures attest, human beings, made in the image and likeness of God, have a purpose, and so do the rest of the creatures who reside alongside humans (Gen 1:27). Included among these creatures, are also soil, mountains, water, and air. They were all made by God, and thus have purpose, beauty, and intention. Pope Francis writes about the difficulty of our connecting with these “creatures” who from an objective standpoint cannot necessarily communicate with us. Yet, much of our personal relationship with these “creatures” is what may 7 bring us to our personal relationship with God (LS 138). The flowering of my relationship with God is reflected on a quaint dock made of wobbly wood panels. This dock, isolated on a small creek somewhere within the windy waterways of New York, is where my personal relationship with God first manifested. It was on this dock that I began my relationship with God, and first felt God’s guiding hand present in my life. It was at this place that I began my ongoing journey of contemplation. Nothing in this is unique, except a personal place and relationship with God that is inherently mine. Many people have this place of joy, solitude, or care in which one is brought into a relationship with the questions that make one uniquely human. Here may be where one can begin to see the value in all of creation. Here, is where one can see why environment and ecosystems are so uniquely intertwined with culture and society. Here is where one can begin to grasp human design, and what that means for authenticity and roots. As he speaks of human design, Teilhard is also a believer in the importance of reflection, “Reflection is, as the word indicates, the power acquired by a consciousness to turn in upon itself, to take possession of itself as of an object endowed with its own particular consistence and value: no longer merely to know, but to know oneself; no longer merely to know, but to know 5 For Teilhard, a “whole which unfolds” is the concept that one cannot truly see the human without incorporating both the interior and exterior of human existence. Teilhard de Chardin, 33-35. 6 Teilhard discusses the human ability to love as a “physical convergence of the universe.” Teilhard de Chardin, 265. 7 Pope Francis, Encyclical Letter Laudato Si, On the Care for our Common Home (Boston: Pauline Media, 2015. Say Something Theological: The Student Journal of LMU Theological Studies, Vol 1, issue 1, May 2017. Loyola Marymount University, Los Angeles. “A Proposal for Authenticity,” Haney | 12 that one knows.”8 Through the eyes of Pope Francis, who speaks about a reflective stance when the human person is immersed in nature, it is apparent that nature may provide insights through the interconnectedness with the human person as well (LS 11). When this understanding is met, our interconnectedness with nature is unavoidable. Pope Francis reflects on the previous work of Pope John Paul II, “This contemplation of creation allows us to discover in each thing a teaching which God wishes to hand on to us, since ‘for the believer, to contemplate creation is to hear a message, to listen to a paradoxical and silent voice” (LS 85). Here, the codependence of our innately human roots combines with the roots of nature. I think this is the essence of the importance of being aware of human roots. According to Teilhard, contemplation enables one to uncover their identity. Modern day culture and insight has grown more aware of the positive results of reflection. These insights include numerous theologians such as Pope John Paul II, and Pope Francis. Pope Francis’ call to reflection is highlighted in his discussion of rapidification.